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c & 'cc The Bhagavad- Gita is considered by eastern and western scholars alike to be among the greatest spiritual books the world has ever known. In a very clear and wonderful way the Supreme Lord Krishna describes the science of self-realization and the exact process by which a human being can establish their eternal relationship with God. In terms of pure, spiritual knowledge the Bhagavad- Gita is incomparable. Its intrinsic beauty is that its knowledge applies to all human beings and does not postulate any sectarian ideology or secular view. It is approachable from the sanctified realms of all religions and is glorified as the epitome of all spiritual teachings. This is because proficiency in the Bhagavad- Gita reveals the eternal principles which are fundamental and essential for spiritual life from all perspectives and allows one to perfectly understand the esoteric truths hidden within all religious scriptures. Many great thinkers from our times such as Albert Einstein, Mahatma Gandhi and Albert Schweizer as well as Madhvacharya, Sankara and Ramanuja from bygone ages have all contemplated and deliberated upon its timeless message. The primary purpose of the Bhagavad- Gita is to illuminate for all of humanity the realization of the true nature of divinity; for the highest spiritual conception and the greatest material perfection is to attain love of God.
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c c c (c &½ )c yc Gita is the cream of the Upanishads. It is the crest-jewel of Mahabharata. It is an epitome of all the Vedic teachings. yc Lord Krishna gave His Gita to Arjuna on the battlefield of Kurukshetra and through Arjuna to the whole world at large. yc Gita is an Upanishad. It is Brahma Vidya, the science of Brahman. It is Yoga Sastra. It is the Bible of humanity at large. yc The Upanishads are the cows, the Divine cowherd Krishna is the milkman, Arjuna is the calf, a wise man is the drinker of the milk and the nectar-like Gita is the immortal milk. yc The teachings of the Gita are valid for all times and for all religious life. yc He who is assiduously practicing the teachings of the Gita in his daily life is liberated. He is not tainted by Karma. yc Millions of people have found comfort, solace and happiness in this great work. It serves as a light to all. It sets forth the fundamental principles of religion and Divine Life. yc If anyone lives on the spirit of even one verse of the Gita, if he meditates on the significance of the Sloka, he will attain immortal bliss. yc Gita frees man from sorrow and delusion and the chains of Samsara and guarantees him emancipation here and hereafter. yc ?ractice of the teaching of a single verse of the Gita is sufficient to bring about a great revolution in oneœs mind and a complete transformation of oneœs life.
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c c (c c c Srimad Bhagavad Gita is the Gospel of Sri Krishna. Sri Krishna is regarded as the ?urna-Avatara of God. He was perfect in every respect. God is All-pervading; Sri KrishnaÂśs life-on-earth, too, was all-comprehensive. Study Srimad Bhagavata and the Mahabharata. You will understand what a multi-faceted diamond Sri Krishna was. He was a wonderful child, divine boy, resplendent youth, dearest friend, mighty warrior, wise administrator, sweet comrade, master of diplomacy, protector of the meek, death of the wicked, preserver of Dharma, clever strategist, humble servant, obedient pupil, dutiful son, loving husband and Supreme Guru. These and countless others are but aspects of His Immanence as Krishna. Above all these, He is God Who, in His own transcendental nature, is the Lord of lords, the Father and Mother of all creation, the very Soul of all that exists. He is the Substratum of all existence. He is the Reality, immortal, eternal, infinite and absolute. He is not only immortal but Immortality Itself. The grand edifice of the Ethics of the Bhagavad Gita has been built on the Eternal Corner-stones of 1) Immortality of the Soul; 2) Immanence of God; 3) Impermanence of the world; 4) Immediacy of Liberation. Because these truths are universal, the Ethics of the Bhagavad Gita also have universal application.
c c ! c" 'cc Human and ethical values have been the very foundation of Indian scriptures, including Bhagwad Gita. Here, attempt is being made to provide some insights into the qualities (values) for jnanam (knowledge) espoused by Lord Krisna to Arjuna, as enshrined in Chapter 13 of the Bhagwad Gita. While explaining these values, it has also been endeavored to provide their relevance to the modern management. It is hoped that these values, if sincerely put into practice, will manifest attitudinal change in the mind of the modern day managers. Each of the total twenty values are proposed to be covered in 20 posts (one in each post) to facilitate better assimilation of these values.
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a 'c Values are the deeply held beliefs of individuals and groups what they cherish as desirable or good. Rokeach (1973) defines value as an Âłenduring belief that is personally or socially preferable to opposite or converse mode of conduct or a state of existence. In essence, values are our bedrock conception of what we want (or want to avoid). Indian philosophical studies, both in the past and present, have emphasized the significance of value in the human life Âąsituation. Indian ?hilosophical tradition has been value-centric within the background of deep religionspiritual foundation, with dharma being deeply ingrained in its cultural heritage. Dharma is intrinsically ethical. Right from the Vedic period four main values of life have been highlighted in ?urushartha, which incorporates Dharma(righteousness), Artha(wealth), Kama(enjoyment) and Moksa (salvation or liberation). Three main ways (margas) of Indian life are closely associated with the trio Satyam (truth), Shivam (good) and Sundram (beauty). These have been considered as basic values of the Indian ethos. c
! c# c $c c c! c" c c $ c# 'c The present alarming erosion of human values in management practices leading to ethical dilemmas could prove a threatening factor for all round development of a nation. India has the eternal wealth of human values which were taught in the cosmic science of Bhagwat Gita and Upanishads. One has to inculcate and develop these human values for leading a peaceful integrated life, as also for reorientation of various management practices for the achievement of managerial goals. Such transformation would not only better ones own life but also help to attain peace and prosperity in the practice of business in the world of corporate management. Today, the essence of human values is the nourishing factor for 'the management capability' of a manager, who is the leading figure of the management scenario.
The Bhagwad Gita is considered as the essence of the Vedas and Upanishads. One of the greatest contributions of India to the world is the Holy Bhagwad Gita .Today the ancient Indian philosophy of Bhagwad Gita, which has entered inter alia in the managerial domain of the world, has found its place not only as an alternative to the theory of modern management, but also as an inspirational source to individuals by bringing them back the right path of peace and prosperity. The management lessons from Bhagwad Gita have been illumined to the world by many Indian saints including Swami Chinmayananda, Swami (Dr.) ?arthasarthy, and Maharishi Mahesh Yogi, who has called the Bhagavad-Gita as the essence of Vedic Literature and a complete guide to practical life., as it provides ³all that is needed to raise the consciousness of man to the highest possible level..´ It reveals the deep, universal truths of life that speak to the needs and aspirations of everyone. To motivate Arjuna to do his duty, the Bhagavad Gita was preached in the
battlefield of Kurukshetra by Lord Krishna. For the present day managers, who are also facing similar ethical dilemmas, albeit in a bit different scenario, Bhagwad Gita has got all the management tools to provide the mental equilibrium and to overcome any crisis situations through inspirational messages gleaned from it. The Bhagavad Gita can be experienced as a powerful catalyst for transformation. This divine book will contribute to self -reflection, finer feeling and deepen one's inner process, making the worldly life more dynamic, full of joy²no matter what the circumstances might be- through attitudinal changes in the individuals. What makes the Holy Gita a practical psychology of transformation is that it offers us the tools to connect with our deepest intangible essence, leading us to participate in the battle of life with right knowledge.
Œ& c (c½ c In Chapter 13 of the Bhagwad Gita , Lord Krishna , in response to a question by Arjuna about jnanam ( knowledge) and jneyam (that which is to be known), lists 20 qualities of the mind (values) which must be present before the mind of the seeker. The values to be personally valuable must be discovered through knowledge (seen as valuable by the value-holder) and not simply impressed upon from without. Although the list of values constituting jnanam is long, yet the qualities (values) stated therein are inter-related, defining a harmonious frame of mind in which knowledge can occur. Each of them highlights a certain attitude, the value for which must be discovered personally, in order that attitude becomes a natural aspect of the seekerœs frame of mind. Lord Krishna declares all these to be knowledge, and anything beyond these as ignorance. These qualities or human values have been stated in the Bhagwad Gita as follows:
Amanitvam adambhitavam ahimsa ksantir arjavam Acaryopasanam saucam sthairyam atma-vinigraha (BG: 13.8)
Indriyarthesu vairagyam anahankara eva ca Janma-mryyu-jara-vyadhi- dukha-dosanudarsanam (BG: 13.9)
Asaktir anabhisvangah putra-dara-grhadisu Nityam ca sama-cittatvam istanistopapattisu(BG: 13.10)
Mayi cananya-yogena bhaktir avyabhicarini Vivikta-desa-swevitvam aratir jana-samsadi (BG: 13.11)
Adhyatma-jnana-nityat vam tattva-jnanartha-darsanam Etaj jananam iti proktam ajnanam yad ato µnyatha. (BG 13.12).
Let us discuss these twenty values (one by one) for jnana (knowledge) advised by Lord Krishna to Arjuna, to ascertain their relevance in assisting the modern management for efficient and effective performance of various functions by the managers and guide them for ethical dilemmas faced by them. It may be added/acknowledged that the these series of posts on µHuman Values from Bhagwad Gita' is the outcome of my research-based Endeavour on Vedic Ethics and Values, and based on the study of various books on Management, and Bhagwad Gita, especially "Bhagwad Gita: As It Is" by ?rabhupada Bhagtivedanta, and "Human Values and Management: 20 Key ?rinciples for Modern Management" by Swami(Dr.) ?arthasarthy, who is a monk of Ramakrishna Mission, and an eminent Management Academic.
½ a ½c ³AMANITVAM´: Absence of Self-Worship-fullness According to Swami (Dr.) ?arthasarthy, Amanitvam originates from Sanskrit word manitvam, which means extending to conceit or haughtiness. It is an exaggerated opinion about oneself. µManah¶ implies that whatever qualification one has looms large in one¶s mind as worthy of respect and regards from others. Thus, manitvam stands for exaggerated self -respectfulness or self worshipfulness. Amanitvam indicates the absence of such self-worshipfulness. A simple, factual self-respectfulness, in fact, is a good quality of mind. The problem arises only when selfrespectfulness is exaggerated into self-worshipfulness, which undesirably incites others 'to show me the respect that I feel is my due.' But,' when I demand respect, rarely will it be given to me on my terms'. The person upon whom I make such a demand may not respond. Or, he/she may be suffering from his own manitvam, and respond with hostility or make a demand upon me for greater respect. The result can be mutual hurt, friction between each other, troubled minds. The basis/cause of self-worshipfulness is found in a deep underlying doubt in my own mind about my own qualifications. When I am completely certain that I have, in full measure, the qualifications that I claim, I have no need to demand from others respect for them. Manitvam
arises because I do not seem to accept myself as one who is qualified. The demand from others for recognition shows that I need some support so that I can feel that I am somebody. This demand comes from an inner sense of emptiness, a lack of readiness to accept myself as I am, because I secretly fear that what I am not good enough.. µI assert not just my qualifications, but my qualification in the glorified light in which I view them.'
Hurt is possible when there is a µbloated ego¶ or pride. Inflated ego is disproportionate, with excessive significance attached to what I know, what I feel, what I possess, what I do, how I look. With this over emphasis on a µknower-doer-I¶ comes the expectation of a certain response from others recognizing my importance. When response does not come, then comes hurt. A hurt -deflated ego tends to spend a lot of time planning how to teach a lesson to the one who brought about the hurt and« with lot of hurts, the list of those who have to be taught a lesson is likely to be long. For such a person, sitting quietly in meditation is not possible. In such a firmament of the mind the luminaries are all the people who caused hurt; and it is upon them that he dwells in meditation. 'A hurt mind is like a monkey¶s wound, which does not heal but only gets reopened.'
It is fine to have abilities and to use them; but abilities should be allowed to speak for themselves. 'My attitude towards my accomplishments should be like a flowering bush towards its blossoms. It blooms because it must bloom'. And this is the way I should be about my gifts and skills. I should simply use them as best I can because that seems to be what I am supposed to do. ?eople who have a value for these particular abilities may give me some respect for them, (while) others who have no value for these particular abilities, no doubt, will ignore them. I should let my actions themselves command respect from those who are able and willing to extend it, but I should never demand the respect.
½ a ½c Manitvam (Self-worshipfulness) is displaced when its foolishness is realized. It will cease to be a value for me when I clearly see for myself that its very basis is false, and, that it does not work. My concern with the respectful attitudes of others is a tremendous squandering of my mind¶s time. Moreover, self-worshipfulness is never justified by accomplishment. I claim the honor for my accomplishments because I consider myself the author of the acts, the producer of my skills or gifts, for which there must be a body to wield them. But I did not author the body that houses me, which came to me with certain inherent potential or predisposition. Even if I subscribe to the belief in reincarnation and my karmas, I can claim neither authorship nor knowledge of the particular laws that ordained this body. My jivatav (apparent separate individuality) housed forth moment in this particular upadh i (body) is anadi (beginning less) like creation itself, of which it
is a part. 'I am neither the author of creation, nor am I the author of my body. 'Therefore, I can exploit the abilities provided to me but I did not create them. Moreover, even in the exploitation of my skills, sheer ability is not the determinant of success or failure, which is because of certain opportunities I had, as well as because of my personal effort. I cannot claim to have created or commanded the opportunities, which were given to me as I happened to find myself in the right circumstances, grow and learn what I needed to learn, happen to meet the right persons, and someone provided me right guidance at the right time. There is, thus, no place for manitvam. I should rather be grateful for whatever abilities I seem to have. Every time manitvam pops up, assume the position of a dispassionate analyst and try to understand its foolishness under the particular circumstances. To be effective, I must conduct my analysis of manitvam without self-condemnation or regret and try to see things as they are. From the position of an observer I can see the senseless of my expectations in all their absurdity. I should see that my real problem (in seeking self-worshipfulness) is my basic feeling of inadequacy and self-doubt, which is made worse, not better, by harboring manitvam. In contrast, when I enjoy amanitvam I become a simple person, who does not have any complexities. However, a prideful ego, despite being irrational, is very common problem, especially in Western society, where individualism has come to be so highly prized. It will be noticed that amanitvam is a quality of mind conducive to discovery of self.
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A Manager, who is imbibed with the quality of mind (value) of amanitvam (Absence of SelfWorship-fullness), will be shorn of complexities, and, therefore, have lesser conflict situations, as people will respect him for his /her qualities of their own and extend cooperation towards achievement of organizational goals. On the contrary, if he/she seeks Manitvam (Selfworshipfulness) the concerned persons shall start doubting his credentials and not respect him spontaneously. Moreover, if he/she could imbibe this value by constant reinforcement/ practice, this will also give him the advantage of quality of mind that is conducive to discovery of self, making him a perfect Manager and a perfect man. Let us, therefore, ponder over this value of amanitvam (Absence of Self-Worship-fullness), and inculcate it to the best of our Endeavour, to become perfect individuals and effective Managers.
( 'c yc www.gita-society.com yc www.bhagavad-gita.org yc www.gitaonline.com
yc www.gitamrta.org yc www.hinduwebsite.com yc Vedabase.net